BHT with Full Translator’s NotesEphesians 2 =
2
“You Were Dead in Your Offenses and Sins”
1 And these things include you.+ You were dead+ in your offenses and sins, 2 in which at one time you conducted yourselves according to the standards of this evil and rebellious age,+ according to the wicked ways+ of the ruler over the powers in the lower heavens,+ over the spirit that is presently at work+ among+ those who refuse to obey God,+ 3 among whom we, too, all of us,+ lived our lives at one time according to+ the sinful desires of our mortal nature,+ carrying out the evil things that the mortal nature and our corrupt minds wanted us to do.+ Indeed, we were by nature rebellious sinners destined to suffer God’s wrath,+ just like the rest of mankind. 4 God, however, because he is so+ rich in mercy, out of his deep love for us,+ 5 even though we were dead in our offenses, gave us new life with the Messiah—it is+ by God’s gift+ that you have been saved+— 6 and “raised” us with him, as it were,+ and “seated”+ us with him among the heavenly ones+ in union with Messiah Jesus, 7 in order to display in the coming ages the extraordinary riches of his grace expressed in the kindness he has shown us+ through+ Messiah Jesus.+ 8 By grace, you see, you have been saved through faith; it comes not+ from you, but from God, as a gift, 9 not by deeds, so that no one may sing his own praises.+ 10 We are his workmanship,++ you see, having been created anew+ through union with Messiah Jesus for good deeds, which God prepared long ago+ to be our way of life.+
“You Who Were Once Far Off Have Been Brought Near through the Blood of the Messiah”
11 For that reason, don’t ever forget+ that at one time you, the Gentiles of humanity,+ who are termed “the uncircumcised” by those who are termed “the circumcised” (that performed in the body+ by human hands)— 12 don’t forget how in that appointed time you were without knowledge of the Messiah,+ excluded from the national and religious life+ of Israel and unacquainted with+ the covenants of the promise, of hope devoid,+ and living in the world without any relationship to the one true God.+ 13 Now, however, in union with Messiah Jesus, you who were once far off have been brought near through the blood of the Messiah.+ 14 He himself, you see, is our peace, the one who has united the two in a single fellowship+ and broken down the very+ dividing wall that separated us,+ the hostility, 15 having made of no effect,+ through his crucified body,+ the Torah of commandments consisting of ordinances,+ so that the two he could create, in union with himself, into one new man,+ making peace, 16 and reconcile both groups to God in one body through his death+ on the cross,+ having killed the hostility there.+ 17 Indeed, when the Messiah+ came, he announced peace to you who were far off and peace to those who were near,+ 18 as evidenced by the fact that+ through him we have both received the right to come,+ through one and the same Spirit, before the Father.+
19 So then, you Gentiles+ are no longer outsiders and foreign residents with restricted privileges,+ but fellow-citizens with the Lord’s holy people+ and members of God’s household, 20 built upon the foundation of the apostles and prophets, Messiah Jesus himself being the cornerstone, 21 in union with whom the whole building,+ being joined together, develops into a holy sanctuary in union with the Lord; 22 in union with whom you Gentiles,+ too, are being built together with us+ into a dwelling place for God by the Spirit.
+1:1Lit the saints/holy ones. ME(OTB)/IT (see Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” [PhD diss., Columbia International University, 2024]).+1:2“All of” is drawn from the plural “you” here. Cf HCSB, ISV, NET, NLT, TEV at 1 Ti 6:21.+1:2Unless otherwise marked (through superscript—ˢyou), all second person pronouns are in the second person plural.+1:2χάρις καὶ εἰρήνη ( charis kai eirēnē) is in a split focal position (see BART Display and LDGNT), and thus commas and inversion have been used to give extra focus to this constituent.+1:3Or among the heavenly things. Cf Jb 1-2; Is 11:1-2; Ezk 1:4-28; Eph 1:17, 3:14-19; Col 1:9-11; Heb 9:11-14; Re 4:4-8.+1:3Cf, eg, Rm 5:10, 6:3-23, 7:4, 8:2; Ga 2:20-21.+1:4See note at Rm 8:29. The same applies here. Cf also translation and notes at Jn 17:22.+1:4“For himself” is drawn from the middle voice here.+1:4Cf Rm 8:28-30; 1 Co 2:6-14.+1:4Lit holy. ME/IT (see Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” [PhD diss., Columbia International University, 2024]).+1:5Or in his sight in love, deciding. Cf Eph 5:27; Col 1:22; 1 Th 3:13, 5:23; Jud 24.+1:5Cf Rm 8:29-30 (see translation and notes there). The prefix points back to the time when God made the plan, ie, before creation (cf 1 Co 2:7).+1:5Lit in/because of love pre-appointing for adoption to sonship through Jesus the Messiah to himself. ME(OTB) (see translation and notes at Rm 8:15, 8:23, 9:4; Gal 3:5). In this section, Paul is addressing believing Jews (cf v 13). It isn’t entirely clear whether “in love/because of love” is to be grouped with this clause or the preceding clause.+1:6Or the glory.+1:6Lit praise the glory/greatness of his grace/gift.+1:6In the LXX, “the beloved” is used to translate “Jeshurun” (cf Dt 33:5; Is 44:2).+1:7Lit in whom we have redemption through his blood, the forgiveness of transgressions. ME(OTB)/IT (see L-N, 90.65; UBSHS [Eph], 16; translation and notes at Lk 1:68; Ga 4:5-6; Rm 3:24-25, 8:23-25). Cf NCV, NLT, TEV.+1:8Cf Eph 3:1-6; Col 1:25-26.+1:9Cf Is 53:10; 1 Pt 1:19-20.+1:9Maintaining consistency in translation with Rm 3:21.+1:9Lit in him. Cf Rm 3:21-31. Here Paul is making shorthand references to the same types of ideas that are expressed in Rm 3:21-31.+1:10Lit for a stewardship/management/administration. ME (see BDAG, 698, sv οἰκονομία 2.b.; BSL, Eph 1:10, sv οἰκονομία; L-N, 30.68; UBSHS [Eph], 19-20).+1:10Lit fullness/completion/fulfillment of the appointed times. Cf Mk 1:15; Ac 14:16, 17:30; Rm 3:25-26; Ga 4:4. πλήρωμα ( plērōma—“fullness,” “completion,” “carrying out”) here is simply the noun form of πληρόω ( plēroō—“fulfill,” “complete,” “carry out”). Straight verbal constructions, because they are less compressed, are often more clear than verbal nouns with respect to their intended meaning. Throughout the NT, when πληρόω is used with a temporal lexeme, the temporal lexeme always functions as the subject (see, eg, Mk 1:15; Lk 21:24; Jn 7:8; Ac 7:23, 7:30, 9:23). Consequently, τῶν καιρῶν ( tōn kairōn) here is most likely functioning as a subjective genitive. Cf NCV. V 9 is almost certainly a reference to the cross (cf Rm 3:25).+1:10Or to renew the whole creation in the Messiah, or to sum up the whole creation in the Messiah. Cf CJB, NCV, NET, NIV, NLT, TEV. For a summary of the primary interpretative options with regard to ἀνακεφαλαιόω ( anakephalaioō) here, see ESS (Eph), 42, and NET Bible Notes, Eph 1:10. The broader context of Ephesians (cf 1:20-23, 2:6-7, 3:7-11), and many other statements in the NT (cf, eg, Mt 28:18-19; Jn 3:35, 13:3, 17:2; Ac 2:36; Rm 14:9; Php 2:9, 10; Col 2:10; Heb 1:2, 2:8; 1 Pt 3:22), favor the interpretation included in the text.+1:11Or have been chosen as God’s special possession. Cf Jn 8:34; Rm 8:17. Some interpreters understand the verb here in the sense of “receive the inheritance,” but that is unlikely here (unless the aorist is interpreted as functioning proleptically), since the inheritance is future (cf v 18).+1:11See note at v 5 (the same verb is used there).+1:11Cf Rm 8:28.+1:12A concrete expression is most likely in view here (see BDAG, 357, sv ἔπαινος 1.b.). Also, the idiom “to be for [something]” means to function as/to serve as (cf, eg, the HCSB, NCV, NET, and NIV at Gn 1:14-15). Here, the idea of function transfers more naturally into English through a simple verb form (cf CJB, HCSB, NCV, NLT, TEV). Hence the translation here. Paul is providing the grounds (a common receipt of mercy) for united praise between Jew and Gentile. Cf v 14; Rm 11:28-12:1, 15:6-8.+1:12Or glory.+1:12Cf Ex 19:6, 33: 2 Ch 5:14, 7:1; Ps 29:9; Jr 31:35-36, 33:19-22; Ezk 40-48; Mt 10:6, 15:24; Ac 1:8, 10:36; Rm 1:16, 11:5-6, 11:28-32.+1:13Looking to several passages (Lk 24:41; Ac 13:46-48, 14:27, 28:28; Rm 11:11) for clarity as to the verbal information compressed in the genitive here.+1:13Cf Lk 24:41; Ac 13:46-48, 14:27, 28:28; Rm 11:11.+1:14Here the second person plural pronoun is inclusive (in contrast to v 12). Cf Eph 2:18-22, 3:6.+1:14Lit who is the down payment of our inheritance [to come], until/toward/for the redemption of the purchased possession. ME(OTB) (see translation and notes at Lk 1:68; Ga 4:5-6; Rm 8:23). The full payment comes at the Second Coming, when the saints receive their resurrected bodies.+1:14Or glory. Cf Rm 15:7-13.+1:15Lit the holy ones.+1:16Lit making mention of you. ME (see BDAG, 654, sv μνεία 2).+1:17IT. Cf HCSB, ISV, NET, NIV, NRSV.+1:17Or the glorious Father, or the Father of the glory.+1:17Lit may give you the Spirit/a spirit of wisdom and revelation in/through/so that knowledge of him. ME (see BDAG, 112, sv ἀποκάλυψις 1.a.; ESS [Eph], 71-2; L-N, 89.48, 89.80; NET Bible Notes, Eph 1:17; UBSHS [Eph], 30-31; Robertson, Word Pictures, 1 Jn 2:15; TWOT, 366, sv yāda‘; cf Jn 14:17, 15:26, 16:13 Col 1:9-12). Cf CJB, ISV, NIV, NLT, NRSV, TEV. The language in this verse is highly compressed. While an attributed genitive is grammatically possible here (ie, “spiritual wisdom”; see Wallace, Grammar, 90-1; NET Bible Notes, Eph 1:17; cf NET, NLT), Is 11:2, which is almost certainly where Paul is drawing from in his prayers related to the work of the Spirit (cf Eph 3:14 and Col 1:9-11), makes it clear that the quality attributed is related to the Holy Spirit as the source of wisdom, or the means through which wisdom is imparted (cf 1 Co 2:10; 12:8; Eph 3:16), ie, Spirit-produced/supplied wisdom (cf interpretation 1 in ESS [Eph], 71). If the Holy Spirt is in fact what Paul is referring to here, as is likely, the context makes it clear (see Eph 1:14 above) that it isn’t the initial receiving of the Spirit that is in view, but the ongoing work of the Spirit, which results in increased knowledge (the ongoing/increasing/further development of the knowledge being signaled in a highly compressed way through the attachment of the prefix ἐπί [ epi] to γνωσις [ gnōsis]). The Spirit as the source/producer of wisdom and understanding is more naturally expressed in English with a marker of means (cf 1 Co 2:10; Eph 3:16). All of these factors have been taken into consideration in translation here.+1:18ME(H) (see translation and notes at Mk 3:5; Rm 1:21).+1:18Lit the hope of the calling/summoning/invitation of him. Cf translation and notes at 1 Th 1:12 and 2 Th 1:11; BDAG, 549, sv κλῆσις 1; UBSHS (Eph), 32; NCV, NEB, NIV, NLT, NRSV, RSV, TEV.+1:18Cf 1 Th 1:12; 1 Co 2:6-13.+1:18Or the riches of his glorious inheritance. Though a possessive genitive is possible here (cf Eph 1:14 above; cf also, eg, Dt 9:28, 32:9; Ps 2:8, 28:9), other passages in Paul indicate that the genitive is most likely functioning in the source/subjective range (cf, eg, Rm 2:7, 4:13-14, 8:17; 1 Co 2:8-10; Ga 3:18, 3:29; Eph 1:11 [see translation and notes above], 3:6; Col 1:12, 27; 1 Th 2:12; 2 Th 2:14; cf also 1 Pt 1:4). Cf CJB, NCV, TEV; ESS (Eph), 80 (interpretation 2); UBSHS (Eph), 33.+1:18Or with, or in, or in the case of. Cf Eph 2:19, 3:6; Col 1:12.+1:18Lit the holy ones/saints. Cf Ezk 47:21-23; Jn 17:20-26; Ac 10:44-47; Rm 8:16-17; Ga 4:1-7; Eph 1:12-14, 2:19, 3:6; Col 1:12.+1:19Or toward, or with reference to. Cf Eph 1:20, 3:20; CJB, TEV.+1:19The second person plural pronoun is inclusive here. Cf Ga 4:1-7. Here Paul is continuing to make highly compressed yet nuanced statements about the “mystery.”+1:19Cf Jn 17:20-26; Ac 10:44-47; Ga 4:1-7.+1:20Lit according to the working of the might of the strength of him, which he put to work. ME (see UBSHS [Eph], 34). Cf CJB, NCV, NIV, NLT, TEV. The mismatch in languages here is obvious.+1:20Or among the heavenly things. Cf Jb 1:6, 2:1; 1 Ki 22:19-22; 2 Ch 18:18-21; Ps 82; 103:20-22; Zc 3:1-5; Re 4-5.+1:21Or every name that is given. Lit every name that is named. In this context, “to name” most likely means to call upon an authority (see BDAG, 714, sv ὀνομάζω 2), and in this context focuses on the lesser spiritual authorities over creation. Cf Mt 28:18-19; Jn 3:35, 13:3, 17:2; Ac 2:36; Rm 14:9; 1 Co 8:4-7; Eph 1:9-10; Php 2:9-10; Col 2:10; Heb 1:2, 2:8; 1 Pt 3:22.+1:22Lit he.+1:22πάντα ( panta) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final for extra focus and stress.+1:22Ps 8:6+1:22Lit him.+1:22The dative here is interpreted as a dative of advantage. This is reflected in the translation. Cf Rm 8:26-30; Eph 5:22-29; 1 Th 2:12, 3:11-13, 4:4-8, 5:23-24; 2 Th 1:5, 11.+1:23Lit his.+1:23Cf Eph 5:29-32.+1:23“Himself” is drawn from the middle voice here.+1:23Or in all things, or through all things, or among all human beings.+1:23Or to completion, or to fulfillment. The meaning here is most likely focused on God bringing the creation toward its final goal as defined according to his plan. Cf Rm 8:26-38; Eph 1:9-14. πληρουμένου ( plēroumenou) is in an embedded DFE position (see BART Display), and therefore the clause has been structured so as to allow part of this element to land in clause-final for extra focus and stress.+2:1Lit and you, or including you. Καὶ ( kai) here indicates that the information in this verse is to be processed in connection with what precedes (see ESS [Eph], 103; ESS [Col], 69; cf NLT at Col 1:21-22 [although there, a verb is explicit]).+2:1“You” here is in the accusative case, indicating that it is most likely connected to an implied verb (possibly “reconcile”; cf Col 1:21-22). However, Paul never actually uses an explicit main verb amidst the series of clauses here, and therefore the participle itself has been rendered as a finite verb for more natural transference into English. Cf CJB, ESV, HCSB, ISV, NIV, NLT, NRSV, TEV.+2:2Lit according to [the standard] of the age of this world system. ME (see BSL, Eph 2:2, sv κόσμος; BDAG, 562, sv κόσμος 7.b.). Cf Ga 1:4.+2:2IT. A standard is implied by the preposition used here.+2:2Lit the ruler of the authority of the air. ME (see L-N, 12.445; UBSHS [Eph], 41). Cf CJB, HCSB, NCV, NLT, TEV. According to the interpretation reflected in the translation, “authority” is a metonymy for the beings who are exercising it (cf ESS [Eph], 108).+2:2Cf Dn 7:1-27, 10:18-11:1; 2 Th 2:1-7; Re 12:1-13:4, 17:9-14.+2:2Or in. Cf 2 Co 4:4.+2:2Lit the sons of disobedience. ME(I/F) (see L-N, 9.4; NET Bible Notes, Eph 5:6; UBSHS [Eph], 41).+2:3πάντες ( pantes) is in an embedded focal position (see BART Display), and has therefore been segmented with commas for extra focus.+2:3Cf TEV.+2:3Lit in the desires of our flesh. Translated according to “Flesh” O (see FBT Chart).+2:3Lit doing the will of the flesh and of the thoughts. ME. Cf translation and notes at Rm 1:21, 8:5-6, 13:14; Ga 5:16; Eph 4:18. The meaning is the same here.+2:3Lit we were children by nature of wrath. ME (see BDAG, 1069, sv φύσις 1; ESS [Eph], 118; UBSHS [Rm], 43). Cf ISV, NCV, NLT, TEV. Cf also Col 3:6.+2:4πλούσιος ἐν ἐλέει ( plousious en eleei) is in a split focal position (see BART Display; LDGNT). An adverb has been used to give extra focus to the preposed element.+2:4Lit because of his great love with which he loved us. This is a cognate accusative, and as such, may be giving more emphasis to the clause. Cf CJB, ISV, NIV, TEV.+2:5χάριτί ( chariti) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+2:5Lit by grace/gift.+2:5Or delivered.+2:6IT (see UBSHS [Rm], 113; UBSHS [Eph], 45). Cf Rm 6:1-5; Col 2:12. The aorist tense is used here, and in this context refers either to a past event, or the certainty of a future event (ie, it is functioning proleptically). Because this phrase is closely connected with “seated us with him,” it is most likely not functioning proleptically here. If that is in fact the case, then, as the UBSHS points out (see UBSHS [Eph], 45; cf also ESS [Eph], 125), “raised” is being employed figuratively (obviously, believers haven’t actually been raised from the dead yet; cf 2 Ti 2:18). Col 2:12 (note the many parallels and the similarity of language between Eph 2 and Col 2:6-15) makes it clear that the figurative language is being used in reference to baptism: “...having been buried with him in baptism, in which [“baptism” being the antecedent] you were also raised to life with him” (ESV, parenthetical comment mine).+2:6The figurative language here (see preceding note) isn’t being used to describe a spiritual “rule in the heavenly world” (TEV), but simply means that the Messiah is in the Father’s presence interceding on behalf of those who are united with him through the Holy Spirit. Cf Jb 33:23-28; Rm 6:10-11, 8:26-34; Eph 1:18-22, 2:18, 3:12; Heb 4:16. The saints only begin to reign with the Messiah at the Second Coming (see, eg, 1 Co 4:8-13, 6:1-3; Re 2:25-29; 19:11-20:6).+2:6Or among the heavenly things.+2:7Cf NIV, TEV.+2:7Or in, or because of.+2:7Cf Rm 3:21-26, 5:1-11, 8:28-29; 1 Co 2:6-10.+2:8ἐξ ὑμῶν ( ex humōn) and θεοῦ τὸ δῶρον ( theou to dōron) are in E-O, as part of a point-counterpoint series (see LDGNT), and therefore the negative particle has been placed directly before the counterpoint to give extra focus to these elements. Also, θεοῦ ( theou) is in an embedded focal position (see BART Display), and therefore the main point has been structured to give primary focus to this element, which has also been italicized for extra focus and emphasis.+2:9Lit so that someone may not boast. ME (see translation and notes at 2 Co 1:14).+2:10αὐτοῦ ποίημα ( autou poiēma) is in a split focal position (see BART Display and LDGNT). The DFE has been italicized for extra focus and emphasis.+2:10Cf, eg, Ps 28:5, Ps 92:4 (91:5 in the LXX); Is 29:23; Ac 7:48; Eph 2:11, Col 2:11.+2:10IT (see UBSHS [Eph], 47; cf 2 Co 5:16). Cf NLT.+2:10Cf Rm 9:23 (the same verb is used here). Cf also ISV, NLT.+2:10Lit for good deeds, which God prepared beforehand, that in them we may walk. ME (see BDAG, 8903, περιπατέω 2; ESS [Eph], 136; UBSHS [Eph], 48). Cf ISV. That this is in line with Paul’s intended meaning is confirmed by passages such as Rm 6:4, 8:28-30; 1 Th 4:2-8; and 2 Th 2:13-15 (cf translation and notes at these places). περιπατήσωμεν ( peripatēsōmen) is in a DFE position, and therefore the information activated by this element has been placed in clause-final within the ME for primary focus and stress.+2:11Cf NJB.+2:11Lit Gentiles in flesh. Translated according to “Flesh” M (see FBT Chart). Cf L-N, 10.1.+2:11Lit in flesh. Translated according to “Flesh” C (see FBT Chart).+2:12Lit you were apart from the Messiah. ME (see interpretation 2 in ESS [Eph], 143; UBSHS [Eph], 52). Since τῷ καιρῷ ἐκείνῳ ( tō kairō ekeinō) is most likely referring to the era of history prior to the Messiah’s actual arrival at the First Coming (cf, eg, Mt 28:19-20; Lk 24:46-49; Ac 14:16, 17:20; Rm 3:25-26; Eph 1:9-10; 1 Pt 4:3), “the Messiah” here is being used here as a metonymical reference to Israel’s knowledge about, and hope in, the Messiah, based on the oracles with which she had been entrusted (see Rm 3:2). Cf “having no hope” later in the verse.+2:12Or from the commonwealth, or from the citizenship, or from the polity, or from the system of government. πολιτεία ( politeia) here refers to a socio-political/socio-religious entity, characterized and united by a particular way of life (see BDAG, 845, sv 2, 3; L-N, 11.67). Cf, eg, 2 Mac 8:17 (“the government of their fathers” [Brenton]; “ancestral citizenship” [LES]; “ancestral way of life” [NRSV]); 4 Mac 8:7 (“your national ordinance” [Brenton]; “ancestral laws of your nation” [LES]; “the ancestral tradition of your national life” [NRSV]). In the case of Israel, the culture and national “way of life” was shaped by the interpretation and application of the Law of Moses, in context to Israel’s advantages and privileged status as God’s chosen nation (cf Rm 3:1-2). The religious and cultural aspect of the polity is significant, because it provided the context in which the knowledge of the true God (including knowledge of his promises concerning the Messiah; see translation and note in the preceding clause), was fostered, articulated, and passed on from one generation to the next.+2:12Lit strangers to. ME (see BDAG, 684, sv ξένος 1.b.). Cf NLT.+2:12μὴ ἔχοντες ( mē echontes) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this constituent.+2:12 Lit without God in the world. ME (see BDAG, 24, sv ἄθεος 1; L-N, 12.2; DBL Greek, #117; UBSHS [Eph], 53). Cf NLT.+2:13Cf Is 57:19.+2:14Lit who made the two one. ME (see translation and notes at Ga 3:28; cf also BDAG, 291, sv εἷς 1.b.). Cf NLT.+2:14τὸ μεσότοιχον τοῦ φραγμοῦ ( to mesotoichon tou phragmou) is in P2 (see BART Display and LDGNT), and therefore an emphatic adjective has been used to give extra focus to this constituent within the ME (see following note).+2:14Lit the dividing wall of the fence/partition. ME. Cf CJB, NLT. This may be a reference to the wall in the temple precincts that divided the court of the Gentiles (the outside court) from the Jewish areas (see FSB, Eph 2:14; Robertson, Word Pictures, Eph 2:14; UBSHS [Eph], 55). Cf Ac 21:28.+2:15Or having abolished, or having brought to an end. Cf HCSB.+2:15Lit in/through his flesh. ME (see UBSHS [Eph], 55). Cf Rm 7:4. Commentators are divided as to where ἐν τῇ σαρκὶ αὐτοῦ ( en tē sarki autou—“in/through his flesh”) should be grouped (see ESS [Eph], 159). Rm 7:4 is what causes me to favor grouping it with καταργήσας ( katargēsas). Cf NET, NIV, RSV. Also, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν ( ton nomon tōn entolōn en dogmasin) is in P2 (see BART Display and LDGNT), and therefore ἐν τῇ σαρκὶ αὐτοῦ ( en tē sarki autou) has been used as a spacer to give extra focus to this constituent.+2:15Lit the Law of the commandments in decrees/regulations/ordinances. ME/IT (see ANLEX, 118, sv δόγμα 118; BSL, Eph 2:15, sv νόμος; BDAG, sv δόγμα 1.a.; ESS [Eph], 161; UBSHS [Eph], 56). Cf CSB. Cf Rm 2:20, 2:26, 3:27-28, 7:1-6, 8:4, 13:10; 1 Co 9:20-21; Ga 3:19-25, 5:3.+2:15Cf Jn 17.+2:16IT. Cf NLT; UBSHS (Eph), 58.+2:16Cf 2 Co 5:16-21.+2:16Lit on it. Or through it, or through himself.+2:17Lit he.+2:17Cf Is 57:19; Mt 28:16-20; Lk 24:46-49; Ac 1:8.+2:18Or namely, that (appositional ὅτι); or so that (consecutive ὅτι).+2:18Trying to maintain some measure of consistency in translation here with Rm 5:3 (see translation and notes there).+2:18Cf Ac 10:44-48; Ga 4:1-7.+2:19IT. Cf NCV, NLT, TEV.+2:19Lit aliens. ME (see BSL, Eph 2:19, sv πάροικος; L-N, 11.77; UBSHS [Eph], 60).+2:19Lit the holy ones/saints. Cf Ezk 47:21-23.+2:21πᾶσα οἰκοδομὴ ( pasa oikodomē) is in P2 (see BART Display), and has therefore been italicized for extra focus and emphasis.+2:22IT. Cf NLT.+2:22Cf NCV.
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